the famous Councells and Fathers forenamed who opposed the same as not to adhere to their sense of that place of Mathew or to their judgement of papall supremacie were now a-dayes damnable and rank heresie 2. Next to come to that proud doctrine of merite against which is that cleare Text of scripture Rom. 6. 23. where it is said The wages of sinne is death but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers Church is acknowledged to be against merits therefore sayeth their owne Cassander consult art 6. with a full consent all the ancient Fathers deliver that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD and merite of Christ As we see particularly in ORGEN l. 4. in Rom. cap. 4. Hilare in Math. can 20. Ambrose in psal 118. Octon 20. Et in exhortatione ad virgines Basil in psal 52. 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom in Coloss hom 2. Augustin in psal 36. con 2. psal 32 con 1. psal 83. circa fineÌ„ As also psal 109 â—irca iâ—itiuÌ„ Cyril also of Alexandria hom 4. paschas Gregorie the first in psal 7. poenit Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal 132. 1. Bernard ser 1. in annunc Mariae and many more And yet the present Roman Church differeth so farre froÌ„ Scripture the streame of Antiquitie expounding the same in this point That the Councell of Trent in the decree of the sixt Session thereof can 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life by his owne good works and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation that God should be unjust if he rendred not heaven for them 3. For perfectioÌ„ of scripture against doctrinall traditions that place Gal. 1. 8. Though wee or an Angell from heaven preach any other beside that which wee haue preached unto you let him be accursed by the constaÌ„t unanimous judgement of the Church all ancient Fathers that ever write on that place the same is expounded to be the scriptures of the old new Testament onely beside which no other thing ought to be taught under paine of a curse as Basil in his summe of his Moralls 72. expoundeth so likewise Augustin in his third book against Petilian cap. 6. saying If an Angell from heaven preach to you any thing besids that which is in the scriptures of the Law and Gospell which yee haue received let him be accursed sayth the Apostle so also Vincen. Lyrinen adv haeres c. 35. 10. Neither sayeth the Apostle if they teach any thing contrar or repugnant sayeth Chrisostome Theophylact. on that place but if they teach never so small a point beside that that is add never so little more then that let him bee accursed And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon by the whole streame of antiquitie in this point that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions 1. decreto sess 4. 4. Against that idolatrous worshiping and prayer to Angels that Text Coloss 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels is expounded not onely by the ancient Fathers singly writing thereon as condemning all prayer to be made to them as we see in Chrisostom in Coloss 2. hom 9. and in Origen l. 7. 8. contra Celsum others but likewise by a whole Councell conveened together as Theodoret testifieth on Coloss 2. saying The Councell which conveened at Laodicea the cheif citie of Phrygia by a law did forbid prayer to Angels condemning the same as Idolatry wherby the communion both of Christ â—nd his Church was forsaken and therefore accursing the practisers thereof Can. 35. saying if any man be found to giue himself to this private idolatrie let him be accursed And yet the present RomaÌ„ Church doth so farr disagree froÌ„ this Apostolicall precept expounded by an unanimous coÌ„sent of ancient Fathers conveened in Councell that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed 5. I could instance many more places in points coÌ„troverted wherin they admitt not that sense which the streame of ancient Fathers giveth theron as Coloss 3. where it is said Let the word of Christ dwell in you richlie Which by the constant and unanimous exposition of Fathers is for peoples reading and knowledge of scripture as wee see in Chrisostome hom 9. â—n Coloss 10. in Iohan Augustin serm 55. de tempore Theodoret lib. 5. de Cur. graec affect and others which made their late Bishope Espenceus on Tit. 2. to say By the doctrine of the Apostle and conforme practise of of the primitive Church it is manifest that of old the reading of scripture was permitted to people and as venerable Beda showeth in his third book of the English ecclesiasticall historie cap. 5. but the forenamed shal suffice to show that in the points controverted they admitt not that to be the rule of faith which they pretend to be the rule but when it maketh against them they disdainfullie or impudentlie doth reject the same Lastly As for his Thrasonick brags wherein hee exceedeth all moderation and trueth I passe by theÌ„ as not worthy of any answere but that which in realitie and a solid way shall bee seene God willing in this ensueing reply to discover his frothy emptines fraud to any who is but indifferent judicious howsoever to others the blinded and imbrutished proselyts of such every thing that commeth from them is counted as of old the Oracles of Delphos were or as Diana was cryed up by the confused multitude Act. 19. 34. saying Great is Diana of the Ephesians AN ANSVVERE To the Touch-Stone of the Reformed Gospell 1. That there is not in the Church one and that an infallable rule for understanding the holy Scriptures and conserving of Vnitie in matters of saith THis assertion of our's as hee calleth it is contrary sayth hee to the expresse words of our own Bible which he nameth therafter To whom I answere 1. In generall that he beginneth with a grosse calâ—mny affirming that to be our assertion which is not for wee deny not to be in the Church an infallable rule of faith or for understanding the Scriptures and conserving unitie in the matters of faith as our Confession of faith showeth anno 1581. art 18. but affirmeth this rule of faith to bee the Scripture it self which is therfore called the Canon or rule of Scripture that the right understanding thereof in all matters of faith is to be had froÌ„ the scripture it self and that analogie of faith clearlie set downe therein or deryved
doctrin but let us staÌ„d to the decisioÌ„ of divine inspyred scripture Yet to convince him I will instance 9. points of popery to show how farr they reject the Churches ancient customes as 1. Against the Popes universall Supremacy in matters ecclesiastical that first and famous Councell of Nice convocat by Constantine the first ChristiaÌ„ Emperour anno 325. in the six canon thereof it was decreed That the Bishope of AlexaÌ„dria should brook the like jurisdiction within his province as the Bishope of Rome had in his which limitatioÌ„ of every ones jurisdiction within their own precincts without subordination is ther called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the ancieÌ„t customs froÌ„ which ancieÌ„t custome coÌ„firmed by so famous a general CouÌ„cel how far the pope hath swerved since let any one judge 2. For the Popes usurpation of jurisdiction over Princes in temporall thinges what was the old custome of the Bishops of Rome Bellarmin telleth us lib. 1. de Concil cap. 13. who speaking of that time which was many houndrehs of years after the Apostles sayth That at that time the Bishope of Rome in temporall things was subject to the Emperour sayeth hee and because hee acknowledged the Emperour to be his temporall Lord therefore he made supplication to him that he would conveene a Councell but therafter their owne charter monck authour of Fasciculus temporum telleth us That in the time of Boniface the 2. this ancient custome was rejected for remarke sayth he that about this time the Popes began to oppose theÌ„selves to the Emperors even in temporall things farr otherwise theÌ„ they wer wont of old And after the 1200 year of god the same authour tells us That Boniface the 8. rose up to that hight of pride sayeth hee that he called himself Lord of the whol world aswel in temporall as in spirituall things Which thing their Sigebert in anno 1088. in his Chronicle calleth not onelie a noveltie but little farre from Heresie 3. For praiers in an unknown tongue LYRA and AQUINAS on 1. Cor. 14. as also Cassander consult arâ— 14 freely acknowledge what was the ancient custome of the primitive Church saying In the primitive church Thanks givings and all other coÌ„mon service was performed in the vulgare tongue but how farre the Roman Church hath swerved froÌ„ this now every one knoweth 4. If wee ask also concerning paepall indulgences depending on purgatorie what was the ancient custome their owne Alfonsus à castro will tell us lib. 8. adv Heres tit indulgentia That their use is onelie of late in the Church sayeth hee if wee ask what was the ancient custome then used of indulgences lar will tell us lib. 1. de indulg c. 8. saying I confesse that the forme of dispensing with a number of years or dayes appointed for pennance which was of old in use is now cleane left off 5. Concerning invocation of saints Their owne Eckius in his Enchrid cap. 15. confesseth That there is no warrant for the same in the scriptures and that the Apostles neither by word nor write left any such thing behind theÌ„ to be done so that it was not the Churches custome in the Apostles times But next to the Apostles tymes if we ask what was the ancient custome of the church herin Augustin wil tell us lib. 21 de civit Dei cap. 10 That at the celebration of the holie Mysteries the names of the Martyrs and saints in their owne order place are named but nowise invocated sayth he 6. For having Images in Churches what was the ancient custome is to be seene in that epistle of Epiphaniê° to the patriarch of Ierusalem translated by Ierome and insert in his works where it is said that this was against the custome of Christian religion and therefore prohibited also in that famous Councell of Eliberis 36. canon thereof which made their owne Nicolaus Clemangis lib. de non celeb non instit to say Of old the whole universall Church did decree for their cause who were converted from gentilsme to the faith that no images should be set up in Churches but how farre the now Roman Church hath swerved froÌ„ this Ancient Custome everie one knoweth 7. Concerning adoration of images what was the ancient custome in the primitive yea in the westerne and Roman Church Pope Gregorie in his Epistle to Serenus Bishope of Marsils showeth lib. 9. epistle 9. forbidding any adoratioÌ„ of such As also that decree of that Councel of Frankford convocat by Charles the great at which the Legats of the Bishope of Rome were present Wherein all sort of religious adoration of images was condemned and forbiddeÌ„ as not onlie contrary to Scripture but also to the doctrine of the ancient Fathers and custome of the then Roman Church as Cassander relateth consult art 21. and may be seene in Baronius his annals Tom. 9. in anno 794 but how farre contrary to this ancient custome the doctrine and practise of the Roman Church now is is notour to all 8. Concerning the giving of the Cup to the people what was the ancient custome of the Church the verie Act of the Councell of Constance which decreed the contrary doth clearelie confesse to wit That as Christ instituted this venerable sacrament in both kinds of bread wine and gaue it to his Disciples so also say they in the primitive Church the same was received by the faithfull in both kinds and it is sufficiently certaine sayeth their Cassander consult art 22. that the universall Church of Christ to this day did celebráte the sacrament in both kinds and the Westerne or Roman Church more then a thousand years after CHRIST sayeth hee gaue the same in both kinds of bread wine to all the members of the Church of Christ as is manifest out of the innumerable testimonies both of Greeke latine Fathers But how farre the now Roman Church hath swerved froÌ„ this ancieÌ„t custom and her owne ancient practise is likewise more thaÌ„ clear evident 9. lastly Concerning their solitary Masses wherein the Priest onlie communicateth if we ask if this was the Ancient Custome of the Church their very canon of the Masse will tell us the contrary as their Cassander observeth consuit art 24. wherein the Priest praieth not only for himself but also for all theÌ„ who do communicate with him saying Be mercifull to as many of us as baue beene partakers of this Altar And chieflie in his prayer after communicating saying That which wee have receaved with our mouth grant Lord that we may haue received the same with a pure mynd And of a temporall benefite it may bee unto us an everlasting remedie Thus in nine maine points of Popery we see how they haue swerved wyde from the ancient custome of the Catholick Church 5. THat a man by his owne private spirit may rightly understand and interpret Scripture VVHich he sayeth is contrary to 1. Cor. 11. 8. Wher the Apostle speaking of the diversitie of gifts sayeth That to
Moses did sayeth he and make no image against the Law unlesse God coÌ„mand thee as he did Moses Whose word is a Law Next where he saieth that S. Jerome witnesses that the Iewes worshiped these images of the Cherubims I answere 1. That they wer not seene by them seing they were placed in the holie of holies into which the High-Priest onlie entered once in the year onlie 2. Their owne Estius on Heb. 9. 5. testifieth the contrarie saying Neither were the Cherubims placed in the Sanctuary to be worshiped sayeth he but both for the signification of things to come as also for augmenting the majestie of the place His next place is Hebr. 9. 1. 5. Where the images of the Cherubims ar called divine ordinances To which I answere That this confirmeth what hath beene said to wit that those were made by Gods speciall command and what God coÌ„manded under the law to be done as typicall and significative of more spirituall things under the gospell as the Apostle showeth v. 8. 9. 10. was a sufficieÌ„t warraÌ„t the like wher of papists haue not for their unwarrantable making of the images of the Trinitie others abused to idolatrie 49 THat it is not lawfull to reverence images or to give any honour to dead insensible things VVHich he sayeth is contrarie to Exod. 3. 5. Where Moses is commanded to put off his shoes before he drew neare to the burning bush because the place whereon he stood was holie ground To which I answere 1. That it seemeth strange to me that for adoration of images hee should bring any scripture seing their bishop Melchior Canus ingenouslie acknowledgeth lib. 3. de Trad. cap. 3. fund 3. That the worship of images is not contained in scripture neither clearlie nor obscurelie 2. As their Cassander testifieth consult 21. the adoration of images was condemned in the Councell of Frankfoord as contrarie to scripture 3. This reverence that was done by Moses by putting off his shoes was not to the sensâ—es ground called holy because of Gods holie presence at that time there but to the Lord himself who was manifesting himself ther both by voice vision as Hugo de S. victore showeth and as their bishop also Lipomanus in his catena upon Exod. and Cajetan whom he citeth doth there also teach The second place which he bringeth is psal 99. 5. Adore ye his footstoole for it is holie By which literallie is understood the Ark which was worshiped by the Iewes saith he in regard of the images that were set on it To which I answer 1. That he perverteth the Text for the words are as the originall and their own interlinear hath Adore yee at his footstoole for he is holie so that it is God not his footstoole that was to bee adored 2. In the same psalme v. 9. It is said worship yee at his holie hill for the Lord our God is holie which justifieth the former exposition and not worship ye his holy hill 3. his reason is both naughty false First naughtie because the Iewes saith he worshiped the Ark because of the images that wer set on it whence it would follow that not only images theÌ„selves were to bee worshiped but also the places wherein or wheron they are set 2. False because as their Estius on Heb. 9. 5. testifieth That these images of the Cherubims were placed in the sanctuarie or Ark not to be worshiped sayeth he but for the signification of things to come and wer not to be seene by the people And 4. suppose it were Adore ye his footstoole yet Augustin on that place â—elleth us that thereby is meaned Christs humanitie which being â—nited to his Deitie in a personall union is therefore to be adored this exposition doth Lyra follow as also Lombard Carthusian Durand in his rationale divin lib. 4. p. 60. and the Doctours of Duay in their notes on this place likewise The third place is Philip. 2. 10. At the Name of Iesus everie knee shal â—owe whence he inferres that seing words are representing signes or images to the eare as other images are to the eye therefore also they are to be worshiped aswell as the former To which I answere that beside O Ecumenius Theophylect Sedulius and Haymo also their owne Aquinas all of them testifie that the name is put for himself who is named and so likewise sayth their late Estius And that by bowing the knee is signified by a metonomie subjection sayeth he therefore the meaning is that all who are in any place knowing that man who is called Iesus to be the sonne of God and God himself trulie they shall submitt themselves to him sayeth hee as God and Lord over all The fourth place is Numb 21. 8. Where the Lord sayeth to Moses Make thee a firie serpent and set it on a pole and it shall some to pass that every one that is bitt or stinged when he looketh on it shall liue Whence hee gathereth that an image may not onlie be made and set up to be looked upon but also reverenced or adored To whom I answer 1. with Tertullian before cited that for making and setting up that serpent to be looked upon for a miraculous cure Moses had an expresse divine precept with a promise which papists haue not for making their Idolatrous images of the Trinitie and such like but a precept in the contrarie 2. For reverence or adoration there is no such thing in the Text but on the contrarie wee see the unlawfulnes therof by that practise of godly Hezekiah in breaking the same when it became to be adored 2. King 18. because as their owne Biel showeth on the canon of the Masse lect 47. This was grosse idolatrie and that this godly king by breaking the same removed the occasion thereof sayeth hee 3. In his answere to the objection of this place 2. King 18. he granteth that this worshiping of that serpent was the abuse thereof and so contradicteth himself And as for fathers whom he cites I cannot admire enough his impudencie beside his wresting of scripture seing their own Cassander coÌ„sult art 21. fayth How much the ancieÌ„t fathers of the primitive Church did abhore all veneration of images Origen as one declareth against Celsus lib. 7. sayeth he Whence also it was that in the second Councell of Nice under Constantine and Irene when some decrees were made concerning the adoration of images and that a copy thereof was brought to the Emperour Charles he indicted a Councell at Frank foord anno 794. at which the Popes legats were present wherein by the unanimous consent of all the westerne Bishops the decree of that Nicen Councell was condemned as being contrarie remarke both to scripture and to the doctrine of the ancient Fathers as also to the custome of the RomaÌ„ Church sayeth he neither did that subterfuge then prevaile which used to be alleadged by some that they giue not the honour to the images theÌ„selves but to them whom they
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat
agreable to their doctrine nor yet was it in the tyme of the primitive Church his words are these It is manifest sayeth he by the doctrine of the Apostle Col. 3. 16. and by the practise of the primitive church that of old the reading of the scripture was permitted to people As for the testimonies of fathers which he bringeth none of them doeth prove his point for 1. in Irenus there is no speach at all to his point or purpose nor tels he in what booke of Origen any such thing is to be found and as to Ambrose testimony which calleth the scripture a sea and depth of propheticall ridles I answer that no man denyeth but that as Gregorie also speaketh in his epistle to Leander it is as a sea and deepe wherein an Elephant may swime as also so shallow wherein a Lamb sayeth he may wade containing both high mysteries for exercising the most learned as also most easie instructions as David speaketh psal 119. 130 To give understanding to the simple Next to Augustins testimony where he sayeth that the things in scripture which he knew not were much more then these which he knew I answer that this showeth onely his humility as the Apostle also professeth that in this life he knew but in part but this neither maketh for proving the obscurity of scripture the contrary whereof he affirmeth in the place forecited de doct Christ lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture whereunto so earnestly he exhorts them Serm. 55. de tempore and as for Gregorie we differ no wayes from him in the place forecited As for S. Dennis testimony as he calleth him where he sayeth that the matter of the scriptures was farre more profound then his wit could reach unto I answere that by nature it is true of all except as David prayes psal 119. 18. The Lord open mens eies that they may understand the wonders of his Law But this proveth not that therefore the scriptures are not to be read or are every where obscure 4. THat apostolicall traditions and ancient customes of the Church not found written in the word are not to be received nor do obleidge us VVHich he sayeth is expresly contrary to 2. Thess 21. 5. where the Apostle biddeth them Hold fast the traditions which they had beene taught whether by word or Epistle and which traditions by word he sayeth are of equall authoritie with what was written if not more because first named I answere Nicephorus and Theodoret on that place showeth that the Apostle speaketh not of divers doctrines of faith some written by him others not written but left to verball tradition but he speaketh of the same doctrines diverslie onely delivered to wit first by word when he was present with them the same thereafter by Epistle being absent from them even as he speaketh Philip. 31. saying To writ the same things to you to wit which he had preached before To me indeed is not greevous but for you it is safe which Bellarmin also confirmeth lib. 4. de verbo cap. 11. while he grants That al things were writen by the Apostles which they preached to the people or which was necessar sayeth he to salvation whence it followeth that what was not written by the Apostle thereafter to the Thessalonians was not taught to them before by word as also what was not written by the Apostles that the same is not necessar to salvation and consequently that uuwritten doctrinall traditions are not necessary to salvation for of such onely is the question and not of any other sort of traditions rituall historicall or explicatory which doeth not derogate from the perfection of scripture The second place which he bringeth is 2. Thess 3. 6. Where the Apostle commands TheÌ„ to withdraw themselves from every brother that walks disorderly and not after the tratradition which they received of him to which I answer that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse he calleth the same his word by Epistle in the 14. verse and therfore written Aquinas likewise on this 6. verse showeth that the same is meaned by tradition which is meaned 2 Thess 2. 15. which we have already cleared to wit that doctrine which was delyvered both by word and writ by word first and by writ after but the most simple exposition is this sayeth their Estius that the Apostle speaketh in generall of the institution of a Christian life The derection whereof no man can say but is set downe in scripture The third place which he bringeth is 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them whereunto I answere that in that text ther is not a word of tradition but as their owne vulgare and Rhemes Translation hath is that they keeped his Precepts where the deceatfulnes of this PaÌ„pleter is to be noted that to seduce the simple when hee pleaseth hee departeth from the vulgare Translation which at other times hee so magnifieth as onlie authentick and doeth idolize As for the testimonie which hee bringeth out of Basil where hee sayeth Some things we have froÌ„ scripture other things from the Apostles both which haue alike force unto godlinessis I answer First that the most learned except against this Booke as corrupted as B. Andrewes showeth opose conâ— Peron p. 9. 2. he speaketh of these that were received froÌ„ the Apostles and not of such as the Romanists theÌ„selves acknowledge not to haue ben taught by the Apostles neither by word nor write as the invocatioÌ„ of saynts is coÌ„fessed to be by their owne Ecksê° Enchird c. 15. many more such 3 he speaketh not of doctrines of faith necessary to salvatioÌ„ all which Bellaer himself granteth to be written l. de verbo c. 11 but of things relating to order decencie in celebration of holy mysteries according to that general rule 1. Cor. 14. 40. the Apostles speech cap. 11. 34. wher he sayth The rest I will set in order wheÌ„ I come wherby he understandeth sayth Estiê° such things as belong to a worthie honest and orderlie celebratioÌ„ of holy mysteries so speaketh also Lombard Aquinas Cajetan and the Iesuite A lapide OF ANCIENT CUSTOMES Next to traditions he would haue the ancieÌ„t customes of the Church equally to be received though hee bringes no proofe froÌ„ scripture or fathers for the same Wherin tho I might answere with Cyprian epist 63. saying we must not taek heed what any hath done before us or hath thought meete to be done but what Christ hath done who is before all men for we must not follow the custome of men sayeth he but the truth of God For as in his 74. ep to Pompeius he sayth Custom without truth is nothing else but inveterate errour As also sayth Basil ep 80. We think it not just that custome which hath prevailed be held for a law or rule of true
An ANSWER To a Popish Pamphlet called The TOUCH-STONE of the Reformed Gospell made speciallie out of themselves MATH 15 13. Everie Plant which my heavenlie Father hath not planted shall be rooted up By WILLIAM GUILD D. D. and Preacher of GODS WORD ABERDENE Printed by IAMES BROWN 1656 To the Right Honourable SIR Thomas Mudie PROVESâ— of DUNDIE Iohn Scrimgeor William Duncan Alexander Watson and David Yeoman Baylies AND To the Remnant of the Honourable COUNCELL of that Burgh Grace and peace Right Honourable THe sedulitie of that Apostatick Church of Rome who like these Locusts Revel 9. swarme everie wher in our Countrey and neighbour Nation like Pharisees of old to make proselyts to themselves and misleade simple soules should move the Ministers of Christ and Sions Watch-men to be ashamed to be lesse diligent in a better cause and for a better Master These are dispersing their popish Pamphlets and everie where and everie way sowing secretlie and subdolouslie their pople and Tares in the Lords Field to seduce And should not wee then be much more seduloâ—s and solicitous every way by word and write to discover their fraud to arme against Errour and labour to reduce The conscience of which dutie for my part hath moved me to answere a late Pamphlet called The Touch-stone of the reformed Gospell Which is in everie Papists hands and almost whereof they vainly brag as being unanswerable which answer I have framed with as great brevitie perspicuitie as I could and the better to stop the adversaries mouthes detect their Wresting of Scripture as PETER speaketh 2. Pet. 3. 16. to their owne destruction I have answered such scripturall places as hee objecteth against us either by the exposition of Fathers for most part orelse of their own Doctours Neither of which without impudence they can reject and so cannot alleadge as he doeth in his Preface That wee chop and change the Text of Scripture by some interpretation or other of our owne These paines then which I have beene pressed by sundry Reverend Brethren and others for the publick good to put to the Press I haue Right Honourable Dedicate to you as a Testimonie of my inteere affection both to your selves personally whose kindnesse and courtesie to my self I have ever at all occasions found as also to that Place wherein you governe in regard of my relation therto which moved me as I did Dedicate the first Fruits of my Studies in my youth long agoe to the Magistracie and Councill of Aberdene the place of my owne Birth and breeding so now to Dedicate the latter and ryper Fruits of my old Age to the Magistracie and Councill of the Birth-place and breeding of my deceased Father of Godlie Memorie For whose care of my Education in Letters as I did owe him all filiall dutie and gratitude while he lived so do I still in Remembrance of him carry all affectionat respect to that place where he had his first being and upbringing and whose prosperitie I shall ever heartlie wish and that the Lord who hath showne it hard things that it might have said call me Marah may so sanctifie to it that sad visitation and prosper that Place hereafter that it may bee Naomi or as the Prophet speakes Isai 61. 3. He may give it Beautie for Ashes the oyle of ioy for mourning and the garment of prayse for the spirit of heaviness Which shal be the heartie prayer of Your most affectionat in Christ to honour serve you WILLIAM GUILD To the Reader Courteous Reader IN answering this TOUCH-STON of the reformed Gospell I thought good to advertise thee of some things First That the Impudencie and malice of this Pamphleter beside his Ignorance is such that to make the Protestant profession the more odious to his Proselyts hee would charge our Profession with such Doctrines and Tenets which we never taught nor owned So that whil he fights against such he beats the wind and fights onelie with his owne shaddow A few Instances in place of many are these First § 5. That we say That a man by his own private spirit may rightly judge and interpret Scripture Next § 6. That PETERS Fayth failled 3. § 9. That the Church was not ever to remaine Catholick 4. § 10. That the Churches unitie is not necessary in all points of Fayth 5. § 17. That the actions and sufferings of the Saynts serve for nothing to the Church 6. § 21. That good works are not necessary to Salvation 7. § 29. That Angels cannot help us 8. § 39. That the bread in the Supper of the LORD is but a figure 9. § 45. That Fasting is nos grounded on Scripture nor causeth any spirituall good Thus heseeks not only unnecessarlie to multiply feigned Controversies to deceive the simple but also to make our Profession the more odious to such as will beleeve him imitating herin Satan who by like lyeing would made God odious to our first Parents 2 As if to name onelie and by a false Master to multiplie the citations of Scripture Fathers were enough without the setting down the words of either he laboureth to seduce simple soules and make them beleeve that both Scriptures and Fathers were on their side onlie whil as these who are judicious and impartiall may see that if the maine places of Scripture and Fathers whose words he sets downe be proven in this my ensueing Answere to be either altogether impertinent and wrested or to make against himself Then much more may any judge the like of such places as he only pointeth at but neither seteth downe nor dare set downe their words Wherefore 1. As for his references to places of Scripture First They are such that if I should particularly discuss their impertinencie not only should his grosse ignorace and deceat be seen the more which is clearly enough discovered I hope by my answer to such places whose words he sets downe but my Answere should also grow to a hudge volume wheras I strive to as great brevitie with perspicuitie as I can and that to make my Answere onely to bee a pocket and portable Book 2. His references for ostentation onely and delusion of the simple are so numerous as Pag. 20. for the Churches infallibilitie where hee bringeth but foure places of Scripture whose words he sets down he maketh reference to 22. places most impertineÌ„t wrested Like wise pag. 59 To prove good works to be meritorious he bringeth but four places of Scripture in likemanner but relats to 21. more which aâ— to no such purpose the like he does p. 27. 51. 54. 63. 67. 72. elswher Next as for his references to the testimonies of Fathers mentioning oftimes neither Book Chapter noâ— words It wer an infinitly laborious task to answere a man knoweth not what and would likewise accrease to a voluminous bulk especiallie seing either ignorantlie or I may justlie fay deceatfully and impudentlie hee citeth places in Fathers 1. whom themselves rejects as spurious and
counterfite For example In the matter of purgatorie hee citeth Ambrose upon 1. Cor. 3. whereas Bellarmin De scriptoribus Ecclesiasticis testifieth That these are thought not be his works and not without cause sayeth hee Againe for Sacramentall Coufession he citeth Clements Epistles which Bellarmine in his Book of Ecclesiasticall Writters declareth and proveth to be counterfit 2. Hee citeth some works of Fathers which are not in rerum natura for example For invocation of Saynts he citeth ATHANASIUS Serm. de Annunciatione where-as there is no such piece either in his works or in Bellarmins index which he hath set downe of his works in his Book of ecclesiasticall writters Againe For works of Supererogation he citeth Gregorie Nicen. 1. Morals cap. 5. Whereas he never write any such book or is it to be found 3. Hee citeth some places of Fathers for him who in these places are clear against him For example for Mans abiiitie to keepe the Law hee citeth Jerome his third book against the Pelagians whereas in that whole booke throughout hee stronglie proveth the contrar 4. Hee citeth some places in Fathers so generallie and looslie that it were impossible to find out such wherat he he aimeth For example For worshipping of Images he citeth Jerom in his Epistle to Marcella whereas Jerom write many Epistles to Marcella in none of which is any such thing to be found 2. concerning predestination hee citeth Augustin lib. 1. de Civit Dei but no Chapter or words wheras ther are 36. Chapters in that book In likemanner he citeth for the same purpose Ambrose lib. 2. de Cain Abell but no Chapter wheras there are ten in that book 3. Against Assurance of Salvation he citeth Jerom lib. 2. adv Pelag. but no Chapter whereas there are eleven long Chapters in it 4. For extreame Vnction he citeth Augustin in speculo but no Chapter wheras there ar 33. Chapters in that book I could instance a number more were not to avoid prolixitie wherby any indifferent mā may see how fraudulentlie these men deale by a false Muster of Scriptures and Fathers to delude the simple make them beleeve that both these ar on their side whereas I shall showe Godwilling that there is no such thing and whatsoever is set down in this TOUCH-STONE to be either grossly mistaken willfully perverted slanderously imputed or so weaklie performed that he hath relyed not so much on the strength of his Cause as on the weaknes tractablenes of his simple and ungrounded Proselyts whom they perswade fide implicit◠to take all upon Trust and Beleeve as the Church beleeveth and that they are the Church contrar to that Berean practise Act. 17. 11. And that Apostolicall precept 1. Ioh. 4. 1. Beloved Beleeue not every Spirit but try the spirits whether they bee of God because many false Prophets are gone out in the World at whose credulity I could not but wonder how they can be catched in such Cobweb snares and be seduced by such weake arguments in the time of Gospell-light and means of resolution were not that as the Apostle speaketh 2. Thess 2. 10. That they are given over by the deceivablenes of unrighteousnes to beleeve lies because they received not the loue of the Truth and therefore as BHRNARD sayeth of such Serm. 66. in CANTICA They are not convinced with reason because they understand not nor by Authorities to wit of Scripture becaus they receiue them not sayeth he nor are they moved by perswasion because they are perverse and yeeldeth not For all which notwithstanding my heartie wish shall be that as the LORD did to PAULL Act. 9. 18. the scales of errour and ignorance may likewise fall from their eyes that GOD may haue Glory His Church joy in their conversion their owne soules salvation in the Day of their account Amen AN ANSWER To A Popish PAMPHLET Called The Touch-Stone of the Reformed Gospell AND. 1. To the Preface IN the Preface the Pamphletter First glorying that hee confoundeth Us by our own Bible most impudentlie First beginneth with a Generall accusing of the Translation thereof in a number of grosse corruptions and falsifications wherof notwithstanding he instances not one nor is able to do Wherunto therefore I shall answer not onely by retortion in the generall but in particulare shall instance in their vulgare Latine Translation whereof Hee speaketh and so much extolleth as free of the like First Grosse corrupting of the Text contrary to the Originall 2 Adding to the Text of Scripture 3. Taking from the same both contrar to that sad commination Revel 22. 19. and 4. which is worst of all cleare contradicting of Scripture and in place of a Multitud of each sort I shall onelie for brevities sake bring a few examples 1. Then of corrupting Scripture Gen. 3. 15. where it is spoken of Christ as the seed of the woman It shal bruise thy head It is said in their vulgare Translation Shee shal bruise thy head blasphemouslie as their use is ascribing to the virgin Marie the victorie over Satan in the work of our Redemption VVhich is only proper to CHRIST Likewise Heb. 13. 16. where it is said of Doing good and communicating that with such sacrifices God is well pleased In their Translatiō for establishing of the merit of works it is said For with such sacrifices God is promerited also Rom. 1. 4. wher it is said That CHRIST was declared to bee the Sonne of GOD It is said in their Translation that Hee was predestinat to be the Sonne of GOD. which is a lurd errour 2. Of adding to Scripture Act. 5. 15. is adduced in this Touch-ston to prove miraculous vertue of Reliques to which these words are added which are not in the Original That they might be delivered frō their infirmities Next unto these words of our Saviour Math. 26. 26. This is my Bodie In their conjuring of consecrating of the bread they add a fift word enim or for VVhich they make operative in producing their Transsuhstantiation And the fyve words to be answereable to such mysteries as Gabriel Biel hath set downe in the like number of fyve in his 38. lecture of the Canon of the Masse Fol. 65. 3. Of taking from the Scripture ps 99. 5. It is said according to the originall Worship at His Footstoole as it is in likemanner said verse 9. Worship at His holie Hill and yet in their Translation for the maintayning of their adoration of images they take out the word at and say Worship yee His footstoole Next Rom. 11. 6. the words But if it bee of works then no more of grace otherwise work is no more work ar in their Translation quyte purged out because they make so clearlie against their Iustification by works Againe Heb 1. 3. it is said having by himself purged our sinnes in their Translation these words by Himself are taken out to make place thereby to mens satisfactions Likewise Math. 9. 13. where it is said I came not to
call the righteous but sinners to Repentance these words to repentance are taken out which show the end of Christs comming and calling of sinners I might instance many more places as Ioh. 5. 16. 1. Cor. 15. 54 where a whole sentence is rased out but these shall 4. VVhich is grossest of all I shal instance where their Translation is directlie contrarie and contradictory to the Originall as 1. Gen 49. 24. it is said concerning IOSEPH The armes of his hands were made strong but in their vulgar Translation the words are The armes of his hands were made weake Next IOSUA 5. 6. it is said Vnto whom the LORD did sweare that hee would not showe them the Land but in their Translation it is quyte contrar That he would show them the Land Againe IOSUA 11. 19. it is said There was not a Citie that made peace with the Children of Israel saue the Hivits but in their Translation is said the contrar Ther was no City which did not render or make peace Likewise Psal 68. 22. it is said I will bring my people again from the deepes of the sea but the coÌ„trar is in their Translation saying I will bring my people downe to the deepths of the sea In likemanner in the new Testament 1. Cor. 15. 51. it is said Wee shall not all sleepe but wee shall all bee changed but in their Translation it is thus Wee shall indeed all rise againe but wee shall not all bee changed Where we see gross alteration aswell as contradiction And againe verse 55. where it is said O Death where is thy sting O graue where is thy victory Wee see againe in their Translation grosse alteration the words being these Death where is thy victory Death wher is thysting no word of the graue at all The like of which grosse corruptions adding to Gods Word taking from it and contradicting the same I defie al the Iesults Priests and papists in the World to challenge in our Translations Yea the more yet to convince this Pamphleter and all Romanists whatsoever concerning the viâ—iositie of their vulgar Translation as is said Deut. 32. 31. Even our Enemies being Judges I shall instance onely two or three examples in place of many wherein themselves in their English Rhemes Translation of the new Testament are forced to aknowledge the vitiositie of their vulgar latine by departing therefra and translating these places just as we do as 1. whereas Ioh. 12. 35. in their vulgar latine the words are adhuc modicum lumen in vobis est that is Yet a little whyle the light is in you the Rhemists themselves translate it thus as wee do and according to the Originall Yet a little while the light is with you Next Rom. 12. 19. whereas in the vulgare latine it is Non vosipsos defendentes that is not defending your selves against reason and scripture forbidding lawfull defence the Rhemists translate as wee do Not revenging your selves Again 1. Cor. 15. 34. whereas in the vulgare latine it is ad reverentiam vobis loquor that is I speake it to yoür reverence or honour the Rhemists translate as wee do according to the Original I speake to your shame The next thing to which in his Preface I am to answere is concerning the sense and meaning of the places of Scripture contraverted which hee sayeth is The ever constant and uniforme judgement of the Church and ancient Fathers who in every age since CHRIST haue understood the point in question in that sense sayeth hee which Catholicks now do Conforme therfore to these his words let us put to this Touch-stone which hee calleth the Rule of fayth some chiefe poynts of Poperie and see whether they agree with Scripture as the same is expounded by the whole stream of the ancient fathers in the primitive Church who haue written thereon or if they disagree not as farre therefra as Light doth from darknesse As. 1. To beginne with the mayne point of Poperie The Popes supremacie which the Pamphleter sayeth is grounded on Math. 16. 18. Thou art Peter and upon this rock wâ—ll I build my Church understanding Peter to be this rock wherof Christ speaketh and yet by the constant and unanimous judgement of the ancient Fathers Church in their time that Text importeth no such papall supremacie nor that by that rock Peter is understood but either CHRIST himself or that fayth of CHRIST wherof Peter made confession As 1. All the greeke Fathers and the Easterne or greeke Church who oppose papall supremacie even unto this day and in particulare to speake bâ—â—h of greek and latine Fathers Origen Tract 1. in Math. 16 Chrisostome Tom. 3. serm de pentecoste Isidorus Pelusiota his disciple lib. 5. Epist 55. Theophylact in Math. 16. Augustin Tract 10. in 1. Epist Johannis Tract 124. in Johan Cyprian de unitate Ecclesiae Ambrose in Epist ad Ephes cap. 2. Hilare lib. 6. de de Trinit and Pope Gregory himself Moral in Job lib. 28. cap. 8. and many more which consent of Fathers made Cardinall Cusanus to say de concord Cathol lib. 2. c. 13. altho it was said to Peter Thou art Peter and upon this rock I will build my Church yet by this rock sayth he we understand CHRIST himself whom he confesseth if Peter were to be understood by this rock as a ground-stone of the Church according to S. Ierome are not sayth he the rest of the Apostles ground-stones of the Church inlikemanner of whom it is spoken in the Revelation Wher by the Twelve stones of the foundation of that Citie Jernsalem which is the holy Church no man doubteth sayth he but all the Apostle are to be understood And therfore sayth that same Cardinall wee know that Peter received no more power from Christ than the other Apostles but were the self same that Peter was sayeth Cyprian de Uni eccles indued with a-lyke fellowship â—oth of honour and power And not only doth the forenamed fathers expound that place of Mathew as is said severally but the whole Fathers coÌ„veened in famous generall eâ—umenicall Councels haue decreed against any such Papall supremacie which Romanists would prove by that wrested place of Scripture as 1. That first and famous Councell of Nice anno 325. of 318. Bishops in the 6. Cannon thereof 2. The Councell of Constantinople anno 380. of 150. Bishops Can. 5. which as Bellarmin confesseth pref de Rom. pont withstood altogether any such suptemacie 3. The Councell of Ephesus anno 434. of 200. Bishops cap. 4. and the last is the 4. Councel of Chalcedon anno 454. of 430. Bishops which decreed peremptorly Act. 16. against any such supremacie as Bellvrmin grants in in his preface forenamed but non sine fraude or not without deceat sayeth hee such is popish pretended reverence of Antiquitie when it maketh against them And yet the present Roman Church doeth so farre disagree froÌ„ this exposition of Scripture which they pretend for papall supremacie and from
occasionall but that politick picklock of popish sacramentall auricular confession whereby everie one is forced to confesse to a Priest all their sinnes which they can remember with all the agravating circumstances else to expect no forgivenes of them from God which as their owne Ferus on Math. 11. 28. sayeth by the confession of the learned is nihil nisi carnifiâ—ina conscientiae that is nothing else but a torturing of the conscience sayeth he when men are forced to auricular confession and may not make it but to their owne Priest though he be unlearned naughtie and inconstant And trulie sayeth their owne Cassander consult art 11. I believe there should be no controversie in this if this wholsome medicine of confession had not beene insected and defyled by many unskillfull and importunat soule-physitians whereby they haue laid snares upon their consciences and as it were by certaine tortures tormented them whom otherwise they should haue eased and relieved Next to come to answere to his scripture Arguments which hee bringeth for his popish auricular confession the first is Math. 3. where it is said That Ierusalem all Iudea and all the region round about Iordan went out to Iohn the Baptist and â—er baptised of him confessing their sinnes To whom I shall answere onlie in the Iesuit Maldonats words on this place saying What Catholick was ever so unlearned that he would prove the sacrament of confession by this place seing as Cardinall Cajetan showeth on act 19. 18. This their confession was but generall and publick any other being by all probabilitie impossible that hee could heare in particular and in private such a huge multitude as out of all the forenamed places came to him to be baptised of him We see then by Maldonats verdict that this Pamphleter is an unlearned dolt The second place is act 19. 18. where it is said That these who believed came to Paull and confessed and shewe their deeds To which place also I answer in Cajetans words which are these As they did flock together sayeth he to the baptisme of John confessing their deeds without doubt generallie or their publick sinnes so here For none of these confessions were Sacramentall but a profession onlie of repentance for their former life sayeth hee The third place which hee adduceth is Numb 5. 6. Then shall they confesse their sinnes which they haue done To which I answere 1. That hereby sacramentall confession cannot be proven because they hold it to be a sacrament of the gospell which was not instituted as Bellarmin granteth lib. 3. de pont c. 20 till after Christs resurrection 2. Bonaventure lib. 4. d. 17. art 1 citeth Augustin saying That the offering of sacrafices was the legall confession of sinnes whence he inferreth That it appeareth that there was no other confession under the law but the oblation of sacrifices 3. Their owne Lyra on Levit. 16. 21. showeth That the Priest did not heare in particular the confession of the people but in generall for the other had been impossible sayeth he But I wonder how he omitteth that which usuallie they object is Bellarmins maine argument for auricular confession to wit Jam. 5. 16. which sayeth Confesse your sinnes one to another To which I can not answere better than in Cardinall Cajetans words and by adducing his reasons saying Ther is here no speech of sacramentall confession for sacramentall confession is not one to another but to the Priest onlie sayeth hee wherefore this confession is that whereby we mutuallie confesse our selves to be sinners that one may pray for another or for reconciliation where wrong is done sayeth he As for Fathers which hee citeth they are either false counterfit as Clements Epistles which Bellar. in his book of Ecclesiasticall writters declareth and proveth to bee spurious or else they are falslie alleadged as Ireneus and Tertullian who as their Beatus Rhenanus testifieth speaketh only of publick confession and not of private saying in Tertul. de poenit Let none-marvell that Tertullian speaketh nothing de clancularia illa admissorum confessione that is of that secret confession of sinnes Neither is there any such thing in Origen or any alleadged works of Ambrose that makes for popish sacramentall and auricular forced confession nor any such work of his as in muliere peccatrice in all the Catalogue of his works set downe by Bellarmin de scrip eccles and though there were such a work and such words As confesse freelie to the Priest the hidden secrets of thy soul this were but onlie as one stood in neede of comfort and counsell upon distres of conscience as hath beene said but I wonder most of his citation of Chrisostom and Augustin both of which are against any such forced confession Chrisost conc 4. de Lazaro saying Do I say confesse to thy fellow servant who may upbraid thee No. Confesse unto God who can cure thee Augustin lib. 10. confess c. 3. sayth thus What haue I to do with men that they should heare my Confessions as if they could heale all my diseases 16. THat Pardons Indulgences were not in the Apostles times VVHich he sayeth is contrary to 2. Cor. 2. 10. where the Apostle sayeth To whom yee forgive any thing I for giue also To which I answere 1. That this showeth onlie the Apostles consent to the releasing of the incestuous Penitent from the Church censure of Excommunication formerly pronunced 1. Cor. 5. 3. and this sayeth Estius is the exposition of all the latine Fathers and so maketh nothing for papal indulgences or pardons Which their owne Prierias lib. cont Cath. de indulg and Cajetan opusc lib. 5. cap. 1. granteth to haue no ground in scripture tho this Pamphleter would wrest scripture for them Yea moreover sayeth Cajetan none of the ancient fathers greek or latin haue broght any such to our knowledge which makes that Bellarmin bringeth not one father for them 2. Their Alfonsus a Castro lib. 8. cont heres Tit. indulgentia as also B. Fisher cont Luth. art 18. granteth that their use is onlie of late The second place which he bringeth is 2. Cor. 2. 6. Sufficient to such a man is this punishmeÌ„t whence he concludeth that it lyeth in the hand of the spirituall Magistrat to measure the time of such censure or punishment that is imposed To which I answere That these his words confirmeth what wee haue said before showing what ancient indulgences were in foro Ecclesiae which we practise in the exercise of our discipline towards peÌ„itents as we see cause but this maketh nothing for papall indulgences which they extend not onlie to the living but also to the dead in purgatorie and wherein what is their unitie or rather huge division of tongues and pen's we haue showne in the answere to the tenth Assertion 17. THat the actions and passions of the saints serve for nothing to the Church VVHich he sayeth is contrarie to Coloss 1. 24. where the Apostle sayeth I now
particular devote prayer is this pure offering sayeth Lyra. The second place is Psal 110. 4. wher Christ is called A Priest after the order of Melchisedek whose sacrifice was made in bread and wine saith he as the Masse is now To whom I answer 1. That Melchisedecks sacrifice was not in bread and wine for that was the refreshment onlie which he brought furth to Abraham and his followers as Clemens Alexandrinus witnesseth therefore their owne vulgar hath the word protulit he brought furth and not the word obtulit he offered up 2. Cardinall Cajetan and with him Andradius sayeth there is nothing in that storie Gen. 14. 18. of any sacrifice or oblation that Melchisedek-offered up to God sayeth he but that be caused bring furth bread and wine as Iosepâ—us reporteth for the refreshment of the victors And therafter when hee cometh to these words And he blessed him behold heer sayth he is his Priestlie action according to Numb 6. 23. which therefore the Apostle mentioneth Heb. 7. 1. and proveth him therby to bee greater nor Abraham and consequentlie his Priesthood to be greater nor Levi's who was then in Abarhams loines because at that time Levi was both tythed and blessed by him The third place is Luke 22. 19. This is my bodie which was given for you To which I answere That of these words I haue already spoken by which heere they would make Christ to haue bene a Masse-priest and to haue sacrificed himself the night before he was sacrificed on the Crosse And so contrarie to Heb. 10. 14. That by one onlie offering hee hath not perfected for ever them who are sanctified but contrar to Heb. 7. 27. That Hee offered himself up twise whereas it was necessarie sayth Paull Heb. 9. 25. That he should not offer himself up ofter than once for then as he sayth hee must haue suffered ofter than once which the Apostle counteth a most grosse absurditie As for the testimonies of Fathers which hee bringeth who calleth that which Christ instituted at his last supper An unbloodie mysticall venerable sacrifice I answere in the words of Lombard their Master of sentences lib. 4. dist 12. q. si sit who showeth in what sense the fathers so calleth it saying That which is offered and consecrated is called a sacrifice and oblation because it is the remembrance and representation of that true sacrifice and holy reall oblation which was made on the Altar of the Cross which only was bloodie In likmanner sayeth Aquinas part 3. q. 83. art 1. It is called a sacrifice both because the celebration of this sacrament is an image and representatioÌ„ of the sacrifice of Christ as also because by this sacrament we are made partakers of the fruit of the Lords passion sacrifice on the Cross So also speakes Gabriel Biel on the canon of the Masse lect 85. calling the Eucharist a sacrifice because it is a representation and memoriall sayeth he of that true and holy sacrifice offered on the Cross And subjoyneth this reason for as Augustin sayeth hee writteth to Simplician the Images of things useth to be called by their names whereof they are images as we say this is Cicero when it is but Cicero's picture sayeth he So in likmanner speaketh Lyra on Heb. 10. and many more Romanists So that it is false that Bellarmin sayth lib. 1. de Missa cap. 2. That neither the scripture nor the fathers calleth that a sacrifice which is only a representation remembrance of a sacrifice And because this is their Idoll of the Masse which they adore therfore I will labour to overthrow this Dagon by some few arguments furnished by themselves as 1. A sacrifice and Priesthood are relatives sayeth Bellarmin lib. 1. de Missa cap. 2. so that to a sacrifice properly so called a Priesthood also properlie called must be correspondent sayeth he whence it will follow that if the Masse be a sacrifice properly so called the Priest must be a Priest also properlie so called and if this bee he must be either after the order of Aaron which hath ceased or after the order of Melchisedeck this he cannot be because Christ living and being a Priest for ever after that order he hath no successour therein as we are taught Heb. 7. 23. 24. Next sayeth Bellar. in the same chapter § neque Melchisedecks sacrifice was bread and wine so sayth this Pamphleter wheÌ„ce it will follow that in the Masse in likmanner that which is offered up by the Priest giving that he were after the order of Melchisedeck must be bread and wine only and consequently not the flesh blood of Christ by transsubstantiation 3. If they will say that it is notwithstanding Christs owne bodie and blood that is offered up then out of Bellar. in the same place § 6. I reason thus in a sacrifice properlie so called there must be some sensible thing that is offered sayeth he but this cannot bee Christs bodie because by none of the senses as sight tast or touch can it be discerned to be there and as for the accidents of the bread as shape colour and taste I hope they will not say that this is the sensible thing which they offer up as a sacrifice 4. Saieth Bellar. in the same place § 8. To a true sacrifice is required that the thing which is offered be in the substance thereof destroyed that is that it be so changed sayth he that it cease to be what it was before Which to affirme of Christs bodie offered up in the Masse wer most horrid blasphemie 42 THat sacramentall unction is not to be used to the sick VVHich he sayeth is contrarie to Iam. 5. 14. where the anointing of the sick with oyle is coÌ„manded To which I answere in Cardinall Cajetans words on this place saying Neither by these words themselves nor by the effects doth these words speake of sacramentall extreame unction but rather of that unction saieth he which the Lord Iesus did institute in the gospell to be exercised on the sick for the Text sayeth not if any be sick unto death bâ—t absolutlie if any bee sick sayeth he and further the effect is the raising up of the sick wheras extreame unction is not given but at the point of death sayeth hee besids this Iames biddeth call many elders and many anointers to one sick person which is altogether disagreable to the manner of extreame unction sayeth hee The second place is Mark 6. 13. And they anointed many with oyle who were sick and healed them wherunto the same Cardinall answereth thus This unction sayeth he was not sacramentall for it is evident that they used oyle heer for healing not for ministring any sacrament sayeth he as also it is cleare that thereupon followed health otherwise the vertue of healing oyle which was miraculous had not been known this effect is not found by extreame unction sayth he And of this same judgement with Cajetan were Ruardus Iansenius Dominicê° a Soto with
That God was sitting on a Throne and Dan. 7. 9. whose garments were whyte as snowe the haire of his head like pure wool Whence hee gathereth that as hee was seene therefore he may be â—o pictured To which I answer That it followeth not for before that time he appeared to Moses in the bush in the forme of fire and yet their own Richeom tract 3. c. 9. saith To picture him so wer to favour the pagaÌ„s who worshiped the fire so may we say that to picture God as an old man as the papists do is to favour hereticks called the Anthropomorphits who made him to haue the shape and members of a man Therfore Augustin de fide symbolo cap. 7. giveth this reasone why it is not lawful to any Christian to make any such image Lest we fall into the same sacrileâ—ge saieth he whereby the Apostle maketh them execrable who turne the glorie of the incorruptible God into the similitude of a corruptible man Rom. 1. 23. 51 THat blessing or signing with the signe of the Crosse is not founded on holie scripture VVHich he saieth is contrarie to Revel 7. 3. Where it is said Hurt not the earth nor the sea nor the trees till I haue sealed the servants of GOD in the foreheads To which I answere 1. That there is no word heere of signing farre lesse with the signe of the Crosse but as the originall hath of sealing and what this sealing is is exprest 2. Tim. 2. 19. The foundation of the Lord standeth sure having this seale the Lord knoweth them that are his let every one that nameth the Name of Christ depart from iniquitie So that it is sanctification departing from iniquititie which manifesteth their election that such ar the Lords 2. If this were the signing with the signe of the Crosse then none that did signe themselves so would perish for none of these that were sealed heere did perish The other two places Mark 10. 16. Luke 24. 50. which speaketh onlie of Christ and his disciples their blessing of Children maketh no mention of any signing them with the signe of the Crosse but onlie of blessing them And so are alleadged unto no purpose As for Fathers he setteth downe none of their words Therfore wee passe by theÌ„ yet with this answer that none of them proves his point 52 THat the publick service of the Church ought to be said a language that al the people may unstand VVHich he sayeth is contrarie to Luke 1. 8. where it is said That Zacharte was burning incense in the temple the whole people were praying without where sayeth he hee being within and the people without then how did they understand him To which I answer 1. There is no word of his speaking words to be understood but of burning incense for he was strickeÌ„ dumb 2. He being within and the people without it was not marvell that they did not understand in what language he had spokeÌ„ wheras the question is Whither that divine service which is performed in the sight audience of the people which should be to edification according to 1. Cor. 14. should be in a language unknown to the people which is against the Apostles directioÌ„ for saith CajetaÌ„ on that place out of this doctrine of Paul it is gathered sayeth he That it is better for edifying of the Church that publick prayers which are said in the peoples hearing be said in the vulgar tongue known to the people Clergie nor in latine or an unknoweÌ„ language And that this was the practise of the primtive Church Aquinas on 1. cor 14. granteth as also saith their own Lyra. In the primitive church thanksgivings and all other common service was performed sayth he in the vulgar tongue The second place is Levit. 16. 17. wher it is said That there shall be no man in the tabernicle of the Congregation when he goeth in to make an attoniment in the holie place till he to wit the High-priest come out again Which maketh no more to prove that publick divine service before the people should be done in an unknowne tongue to them then it proveth Rome to be in Vtopia For 1. This place speaketh onlie of the High-priests entrie into the most holie place with blood to make attoniment once onlie a yeare which was an action betweene God and him and no mention of speech in whatsoever language 2. Which was to be performed in that place when ther should be no man in the Tabernacle of the Congregation and therefore private without any assistance or presence of any who might either heare or see him 3. This was a jewish and typicall service abrogat froÌ„ whence to draw this consequence Ergo the publick service of the Church under the gospell ought to be said now in a language that people understands not is as coherent as fire and yâ—e or followeth aswell in Logick as to say that the Authour of this Touch-stone is an Animal Ergo Bos cornutus You may see likewise how impudent and ignorant this man is to alleadge as he doth in his preface and whole Tenour of this Touch-stone To convince us that our doctrine is against the expresse words of our own Bible whereas let any indifferent man judge beside a number of the like impertinencies if these two alleadged places of Luke 1. 8. and Levit. 16. 17. be contradicted any wise by this our assertion That the publick service of the Church ought to be said in a language which all the people may understand FINIS AN Advertisment to the READER IN Respect of that craftie cruell practise even to the dead let be to deceive the living which our Adversaries haue used of late in purging both out of fathers and others their own moderne writters what they find to be against themselves or for witnessing the Truth as their Index expurgatorius showes Lest that the Reader of this my answere to that popish PAMPHLET should light on such purged books as I cite and not finding the words at all orelse far changed as I can instance should think that I had cited them at randon Therefore having the uncorrupted copyes beside me I haue set down with their Names the place where and the time when they wer printed That if the Reader find not the words cited by me or find them altered in a later impression he may know that they haue passed thorow that popish firie purgatorie of bookes ordained at Trent and which indeed is no new trick of the Devill and his supposts but hath ben used by Hereticks of old as Vincentius Lyrinensis testifieth who lived in the yeare 430. And examplifieth the same in Origens works that so by his authoritie hereticks might perswade men of their errours which Origen never knew AND therefore he showeth us that for old and farre spread heresies such as these of poperie are they ar not to be confuted so much by the authoritie of fathers ancient writters in respect by vitiating their bookes they haue stollen out of them what was for trueth what they found to bee against themselves or to use his owne words Eo quod prolixo temporum tractu longae his furandae veritatis patuerit occasio and therefore for confuting such hee sayeth wee must use aut sola scripturarum authoritate orelse with the same the authority of the most ancient and general Councels such as wee see that of the first of Nice for peoples reading of Scripture the lawfululnes of churchmeÌ„s marriage for which that famous Paphnutius so much stood the paritie of patriarchall jurisdiction against papall supremacie which in the three succeeding Councels was also decreed against beside the coÌ„demning of prayer to Angels decreed against in the Councell of Laodicea can 35. and the having of images in Churches let be their adoration condeÌ„ned in the Councell of Eliberis Can. 36. and the like THE NAMES of the Authours whom I cite are A Augustin printed at Paris 1541. Ambrose at Paris 1529. Aquinas at Paris 1529. Alfonsê° a CastrÌ„o at Paris 1534. Arboreus at Paris 1551. B Basil Basileae 1540. Bernard at Paris 1527. Bellarmin Coloniae 1615. C Chrisostome at Paris 1554. Cyprian Lugduni 1537. Carthusian at paris 1536. Cajetan at Paris 1532. Cusanus Basileae 1565. Catharinus Venetiis 1551. D Decretalia Lugduni 1517. DuraÌ„di rationale Lugduni 1515. E Estius at Paris 1616. Erasmê° Antuerpiae 1538 F Fulgentius NuruÌ„bergae 1520. Fasciculus Temporum Coloniae 1479. Ferus at Paris 1559 G Gabr. Biel Lugduni 1517. Gregorius 1. at Paris 1518. Gratian. Lugduni 1517. Georgiê° CassaÌ„der at Paris 1616. H Hieronimus at Paris 1546. Hilarius Basileae 1570. Haymo at Paris 1538. Hugo Cardinalis at Paris 1532. I Ireneus Basileae 1548. Ignatius at Paris 1540. Ianseâ—iê° Muguntiae 1624. L Lyra at Paris 1501. Lombard at paris 1528. Lipomani Catena at Paris 1550. M Mâ—lchiâ—r Canus Coloniae 1605 Missale RomanuÌ„ at Paris 1532. Mercerus at Paris 1563. Maldonat Moguntiae 1624. O Origenes at Paris 1537. P Platina Nurimbergae 1481. Peresius at Paris 1605. Petrus de Aliaco Coloniae 1500. Perusin Perusiae 1608. R Roffensis Londini 1533. Ribera Antuerpiae 1603. S. Sigebert at Paris 1513. Stella Antuerpiae 1608. T Theophylact aâ— Paris 1515. V Vincentius Lyrinensis at Paris 1560. Errata In the Epistle Dedicatory pag. 2. linea ult hands almost for hands almost And To the Reader p. 6. l. 11. Nicen for Nissen p. 13. â—2 Ecuminicall for O Ecumenicall p. 24. l. 11. Doway for Duay p. 33. l. 20. nf for in p. 74. l. 2. Lyrin for Jerome p. 103. l. antepenult Gelasuis for Gelasius p. 220. l. 3. a whol line in the copy omitted the words are these because it feemes to be broken to whoÌ„ it is objected what Ambrose saies that no falshood should be thought to bee in the sacrifice of truth p. 128. l. 3. after the words amongst us is omitted whoÌ„ they call Calvinists l. 19. de ecclesia for de notis ecclesiae p. 132. l. 20. donation for domination p. 272. l. 14. young for youngmaÌ„ p. 180. l. 6. virginitie for virgin p. 191. l. 19. one of for of one p. 353. l. 17. circuÌ„sion for circumcision p. 299. l. 9. wheÌ„ it is taken for when it is not taken